Dr. Meerza Ikhtiyar Hussain (Present Shaykh) - Biography

Presently, Sufi Shaykh of this order is Dr. Meerza Ikhtiyar Hussain who is based in Karachi, Pakistan. He does not like to have his long introduction on this website. However, we would at least add a persian proverb as his introduction, which he conveyed to his disciples in another context. The proverb says, ‘mushk aanast kaey khud babooyad na kaey attar me goyad’ i.e. the fragrance of musk is itself an introduction to the musk and a chemist / perfume seller does not have to describe its qualities. Besides, he is a poet and has also written several books on the Sufi path. A couple of excerpts from one of his books are translated as follows:
 
NOTE FROM THE TRANSLATOR: Kindly keep in mind that these are not the exact translations. I have just tried to convey the gist of Hazrat’s message. To get a better understanding, these books need to be read in original. Any errors in these translations are mine and should in no way be directed towards Hazrat.

MYSTERY  - From ASRAR-E-ASRA (Page 16/17)

Realistically, mystery is a relative word because the very same thing that is mystery for someone can be an objective reality for someone else. It is our common observation that a person may be a specialist in his own field, but will be mystified by the phenomenon in another field. A physician, just by listening about pneumonia or tuberculosis, will get an idea about all the possibilities of these diseases right from the bodily changes to the treatment; however a writer though may be a holder of doctorate in literature will remain in dark about this knowledge of physician. He will be mystified in a physician’s domain. Just like that, a novice is not capable of understanding the higher truths unless and until he is well trained and mature enough to cultivate that understanding. Without, arriving at such a stage, he may even try to reject the truth since he is unable to grasp it. A student of elementary school cannot understand formulae of Chemistry and Physics. An illiterate person will simply be mystified by listening to the fact that water is composed of two gases.

An ordinary Muslim who only knows the exoteric dimension of Islam and performs Salaat and observe the basic tenets of Islam will perhaps be shocked to hear the claim of a Sufi that this whole universe is not separated from God while Haqiqatae (Reality) of Mohammad is the first cause of creation. He will simply be mystified by such knowledge unless his mind is trained and capable of understanding Tawheed and Haqeeqatae Mohammadi. Without proper training, these concepts will remain a mystery for him rather than the Truth.

 

Explanation of Quranic Verse “Wama arsalnaka illa Rehmat-al-lil-Aalameen”- From ASRAR-E-ASRA (Page 29)
Translation: We have not sent you (Mohammad) but as a Mercy to the worlds.

It has three parts or a combination of three words:
1) Arsalnaka              2) Rehmat                  3) Aalameen
 
Let’s elaborate each word in a descending order:

1. Aalameen– Aalameen refers to the universe/creation/mankind of past, present and future. Every Muslim reads ‘Alhamd-o-Lillahe-Rabb-ul-Aalameen’ on daily basis. i.e. ‘Praise be to Allah, Lord of the Worlds (Aalameen)’ in Sura-e-Fateha.
    Allah calls Himself the ‘Rabb’ of ‘Aalameen’. Now, any word or attribute that relates to Allah has to be all encompassing and perfect. Such an attribute is beyond any limits and points to limitlessness. Human mind is limited, hence cannot comprehend limitlessness. Now in this Ayat, the very same word has been used for Mohammad (pbuh). But, we also know that physically Mohammad lived 1500 years ago for sixty some years, while Aalameen represents a state beyond time. It is also a faith of Muslims that only Allah can be eternal and as per Quran, it will be a ‘Shirk’ to give the same status to any human being. How to justify this Ayat then? It can only be understood by seeing the two dimensions of Mohammad. Firstly, a human dimension and secondly the divine dimension. This Ayat reflects the state after enlightenment where Mohammad realizes divinity within his being and becomes one with the Source, otherwise this Ayat will not make any sense. It can only be understood from the point of Insaanae-Kaamil as expounded by Ibn Arabi where duality of ‘you’ and ‘I’ merges into ‘amness’
2. .Rehmat – Second word is ‘Rehmat’. As we have determined the meaning of Aalameen, let’s meditate over the word Rehmat. When we say Rabb-ul-Aalameen, Rabb reflects an attribute of Allah attached to Aalameen. Attaching any attribute of Allah to Aalameen will bring an element of timelessness to it. We can call Him Ghaffar-ul-Aalameen, Rahman-ul-Aalameen, Razzaq-ul-Aalameen, it will become eternal and for all the mankind. However, Rahman becomes meaningful with the display of Rehmat. In other words, when Rahman expresses Himself, Rehmat appears. Hence, Rehmat and Rahman are indistinguishable.
3. Arsalnaka - Third word is Arsalnaka that means sent by Allah. Rasul   has originated from the same word. Now, it needs to be pondered upon that any thing that is sent must exist at the point of origin with the sender. For instance, if we say that we have sent a book, then book has to be with us before we can send it. Now, here in this Ayah, Allah is the sender and Mohammad (Pbuh) is sent. This is why, we also call Him Rasul-ul-Allah. It becomes evident that Mohammad was with Allah from where He was sent. Now, side by side, we also know that no one existed beside Allah. It is also against Tawheed to accept any other presence beside Allah. Then question arises Who sent Whom?